Menu

Joel 1:5 — Word Study

Depth

WLCהָקִ֤יצוּ שִׁכּוֹרִים֙ וּבְכ֔וּ וְהֵילִ֖לוּ כָּל־ שֹׁ֣תֵי יָ֑יִן עַל־ עָסִ֕יס כִּ֥י נִכְרַ֖ת מִפִּיכֶֽם׃

BSAWake upqûwts [arise, from your spiritual stupor] you drunkardsshikkôwr [intoxicated, under the influence] and weepbâkâh [mourn, lament] wailyâlal [cry out, howl] allkôl you drinkersshâthâh of wineyayin [those who indulge in fermented wine] because ofʻal the sweet wineʻâçîyç [new wine, freshly pressed grape juice] forkîy it has been cut offkârath [removed, taken away] from your mouthpeh [lips, the edge of your being]

Word
Listen & take awayJoel 1
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 5 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (mi.pi.Khem) — no per-word recordings of the Hebrew exist to link to.
Take it away
Joel 1:5quick helps
In a sentenceJoel calls for the intoxicated to wake up and mourn over the loss of sweet wine.
Who is speakingThe prophet Joel, addressing those who are drunk.
Where we areA call to lament in the midst of a devastating locust plague.
The hard wordעָסִ֕יס
Take awayThe loss of sweet wine symbolizes a deeper spiritual crisis.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause verbקִיץ The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

Every word here is used elsewhere in the Old Testament.

Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.

Deep Study — Joel 1:5

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — The Call to Lamentgenerated

4What the devouring locust has left, the swarming locust has eaten; what the swarming locust has left, the young locust has eaten; and what the young locust has left, the destroying locust has eaten.
5Wake up, you drunkards, and weep; wail, all you drinkers of wine, because of the sweet wine, for it has been cut off from your mouth.
6For a nation has invaded My land, powerful and without number; its teeth are the teeth of a lion, and its fangs are the fangs of a lioness.
7It has laid waste My grapevine and splintered My fig tree. It has stripped off the bark and thrown it away; the branches have turned white.

Joel 1:5 addresses the consequences of a devastating locust invasion that has left the land desolate. Joel urges the drunkards to awaken from their stupor and mourn, as the sweet wine they cherish has been taken away. This reflects the broader theme of loss and the need for repentance in the face of calamity, as seen in the surrounding verses that describe the destruction wrought by the locusts.


Cross References

ReferenceText (BSB)
1Isaiah 24:7–11The new wine dries up, the vine withers. All the merrymakers now groan.
2Amos 6:3–7You dismiss the day of calamity and bring near a reign of violence.
3Luke 21:34–36But watch yourselves, or your hearts will be weighed down by dissipation, drunkenness, and the worries of life—and that day will spring upon you suddenly like a snare.
4Romans 13:11–14And do this, understanding the occasion. The hour has come for you to wake up from your slumber, for our salvation is nearer now than when we first believed.
5Joel 1:11–13Be dismayed, O farmers, wail, O vinedressers, over the wheat and barley, because the harvest of the field has perished.

The Treasury of Scripture Knowledge — 10 references, hung on the phrase they belong to


The Key Word הָקִ֤יצוּ, ha.Ki.tzugenerated

The verb קִיץ (quts) means to awake or wake up, often used in a context of spiritual alertness. In this verse, it is in the Hiphil form, indicating a command to awaken others from their stupor.

Joel's use of this term emphasizes the urgency of the situation — the intoxicated must become aware of their dire circumstances and respond appropriately. The lexicons note its literal and metaphorical applications, reinforcing the call to vigilance.


How Translations Differ — measured against the Berean Standard Biblegenerated

In this study, the verse is read in the Berean Standard Bible, which uses wake up for הָקִ֤יצוּ.


Sentence Structuregenerated

The main verb of the verse is הָקִ֤יצוּ, wake up, which governs the imperative commands that follow. The structure includes three imperative verbs directing the drunkards to weep and wail, emphasizing a progression from awakening to mourning.

The Hebrew word order places the call to awaken first, underscoring its importance, followed by the expressions of grief. This arrangement highlights the urgency of the message.


Septuagint Backgroundgenerated

The Septuagint translates הָקִ֤יצוּ as ἐκνήψατε, which carries the connotation of coming to oneself or regaining consciousness. This choice suggests a deeper awakening from spiritual lethargy.

The Greek term reflects a similar urgency as the Hebrew, emphasizing the need for the drunkards to realize their condition and respond with lament.


In plain words — the whole versegenerated

Joel 1:5 calls the drunkards to wake up and weep because the sweet wine they enjoy has been taken away. This verse reflects the devastation caused by locusts, urging those affected to mourn the loss and recognize the seriousness of their situation.


Frequently Asked Questionsgenerated

What does it mean to wake up in this context?

Waking up signifies becoming aware of one's spiritual state and the dire circumstances surrounding them, urging a response to the calamity.

Why does Joel address drunkards specifically?

Joel targets drunkards to highlight those who are oblivious to their surroundings, emphasizing the need for all to recognize the seriousness of the situation.

What is the significance of sweet wine being cut off?

The loss of sweet wine symbolizes a greater spiritual and physical desolation, reflecting the consequences of the locust plague.

How does this call to lament relate to the surrounding verses?

The call to lament is part of a broader message of repentance and recognition of God's judgment in the face of disaster, as seen in the context of the locust invasion.


Reflection Questionsgenerated

  1. In what areas of my life do I need to awaken from spiritual lethargy?
  2. How can I respond to loss or devastation in a way that reflects awareness and repentance?
  3. What does mourning look like in my life, and how can I express it authentically?
  4. How can I encourage others to recognize their spiritual condition and respond appropriately?

The early church on this verse — how the Fathers read it

Early Church Fathers reference this verse to discuss themes of spiritual awakening and the consequences of drunkenness, illustrating the need for vigilance and repentance.

JeromeVerse 5. c. 347–420
Wake up, you drunkards, and weep and howl, all you who drink wine in sweetness, because it has perished from your mouth. LXX: Wake up, you who are drunk with your wine, and mourn and lament, all you who drink wine in intoxication,
Early Church Fathers on Joel 1 →
Cyril of AlexandriaON THE UNITY OF CHRIST c. 376–444
What a servile mentality from a crazed brain that knows how to do nothing else but gabble. We must reply to our opponents, “You are drunken men;
Early Church Fathers on Joel 1 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Joel 1:5 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

Awake, ye drunkards, and weep: and howl, all ye drinkers of wine,.... Who are used to neither, either to awake or to howl, being very prone to drowsiness upon their drinking bouts, and to mirth and

Read John Gill on Joel 1 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.

Read Robert Jamieson on Joel 1 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

Awake: great drinkers of intoxicating liquors are apt to sleep and be secure, the prophet doth therefore here call to them, as to sleepers, and by one apt word expresseth a double duty, vigilance of mind as well as of the body; so may this be paralleled with , or . Ye drunkards; riotous livers, such as ,12, whose life is nothing but a continued feasting with choicest wines, and in excess, such as , describeth. Weep and howl; lament your condition with sober tears, for the sorrows coming upon you are just matter of weeping; nor will an ordinary degree of weeping suffice, cry out and howl, like men surprised with insupportable miseries, 14:31 15:2. All ye drinkers of wine, who offend by an…

Read Matthew Poole on Joel 1 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Joe 1:5 Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.Ver. 5. Awake, ye drunkards] Ye ale stakes, and suckers (Heb. Shiccorim), that pour in heady and intoxicating drinks, such as soon lay you to sleep, and (besides) take away your heart, Hosea 4:11, rob you of yourselves, and lay a beast in your room. Portentosum sane potionis genus, saith Pliny concerning ale, that excessively drunk maketh men mere sleepy than dormice: besides that worse sleep of carnal security, Ephesians 5:14 Romans 13:11. These, therefore, are here called upon to be sober and watch, yea, to weep and howl, to turn their laughter into…

Read John Trapp on Joel 1 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(5) Awake, ye drunkards—i.e., awake from such an insensibility as wine causes. The people failed to see the hand of God in the terrible calamity, like an acted parable, of the locusts. Insensate, as the revellers in the halls of Belshazzar, they carried on their feasting even while the enemies were at the city gates. It is cut off from your mouth.—Either joy and gladness, as given in the LXX., or the means of indulgence have been suddenly taken away.

Read Charles John Ellicott on Joel 1 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 5. Awake, ye drunkards] The general destruction of vegetation by these devouring creatures has totally prevented both harvest and vintage; so that there shall not be wine even for necessary uses, much less for the purposes of debauchery. It is well known that the ruin among the vines by locusts prevents the vintage for several years after.

Read AdamClarke on Joel 1 →
CambridgeThe Cambridge Bible for Schools and Colleges

5–12. All classes are to unite in lamenting this calamity, which has not only (1) deprived them of some of their most valued luxuries, Joe 1:5-7, but also (2) interrupted the public worship of God, Joe 1:8-10, and (3) even left them destitute of the means of subsistence, Joe 1:11-12. Awake, ye drunkards] viz. from the sleep of intoxication (Genesis 9:24; Proverbs 23:35), which the ruin of the vintage will soon render impossible. howl] in wild and desperate grief: so Joe 1:11; Joe 1:13. Comp. on Amos 8:3. because of the sweet wine] Heb. ‘âsîs: see on Amos 9:13. from your mouth] where it is a source to you of gratification.

Read Cambridge on Joel 1 →
Albert Barnes1798–1870Barnes' Notes on the Bible

Awake, ye drunkards, and weep - All sin stupefies the sinner. All intoxicate the mind, bribe and pervert the judgment, dull the conscience, blind the soul and make it insensible to its own ills.

Read Albert Barnes on Joel 1 →

The verse in English, compared — 17 translations, and where they part company

Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.

Modern formal

BSBBerean Standard Bible2020

Wake up, you drunkards, and weep; wail, all you drinkers of wine, because of the sweet wine, for it has been cut off from your mouth.

WEBWorld English Bible2000

Wake up, you drunkards, and weep! Wail, all you drinkers of wine, because of the sweet wine, for it is cut off from your mouth.

MSBMajority Standard Bible2022

Wake up, you drunkards, and weep; wail, all you drinkers of wine, because of the sweet wine, for it has been cut off from your mouth.

NETBNew English Translation2006

Wake up, you drunkards, and weep! Wail, all you wine drinkers, because the sweet wine has been taken away from you.

Tyndale line

KJVKing James Version1611

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.

ASVAmerican Standard Version1901

Awake, ye drunkards, and weep; and wail, all ye drinkers of wine, because of the sweet wine; for it is cut off from your mouth.

RVARevised Version, American1894

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the sweet wine; for it is cut off from your mouth.

NWBWebster's Bible1833

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.

GNVGeneva Bible1599

Awake ye drunkards, and weepe, and howle all ye drinkers of wine, because of the newe wine: for it shalbe pulled from your mouth.

Strictly literal

DBYDarby Translation1890

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine: for it is cut off from your mouth.

YLTYoung's Literal Translation1862

Awake, ye drunkards, and weep, And howl all drinking wine, because of the juice, For it hath been cut off from your mouth.

LSVLiteral Standard Version2020

Awake, you drunkards, and weep, || And howl all drinking wine, because of the juice, || For it has been cut off from your mouth.

ILTInterlinear Literal Translation2000

Wake up, ye drunkards, and weep; and wail, all ye drinkers of wine, because of the sweet new wine, that it is taken away from your mouth.

ULBUnlocked Literal Bible2017

Wake up, you drunkards, and weep! Wail, all you drinkers of wine, because the sweet wine has been cut off from you.

From the Latin

DRADouay-Rheims (Challoner)1899

Awake, ye that are drunk, and weep, and mourn all ye that take delight in drinking sweet wine: for it is cut off from your mouth.

Simplified

FBVFree Bible Version2020

Wake up, you drunks, and weep! Howl you wine drinkers, because the new wine has been suddenly taken away from your mouth!

BBEBible in Basic English1949

Come out of your sleep, you who are overcome with wine, and give yourselves to weeping; give cries of sorrow, all you drinkers of wine, because of the sweet wine; for it has been cut off from your mouths.

Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.


The sentence as the grammar sees it — from the MACULA Hebrew treebank

This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.

clauseclauseverbהָקִ֤יצוּawakeclauseשִׁכּוֹרִים֙O.drunkardsוּandclauseverbבְכ֔וּweepוְandclauseclausenoun phraseכָּלO.allnoun phraseשֹׁ֣תֵי[you.who].drinkיָ֑יִן(of).wineclauseverbהֵילִ֖לוּwailprepositional phrase · prepositionalעַלonעָסִ֕יסsweet.wineכִּ֥י(dm)clauseverbנִכְרַ֖תit.has.been.cut.offprepositional phrase · prepositionalמִfromnoun phraseפִּיmouthכֶֽםyour

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text and the Septuagint agree on the wording of Joel 1:5, with all twelve words matched in the Septuagint. This indicates a consistent transmission of the text across these witnesses.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

הָקִ֤יצוּ שִׁכּוֹרִים֙ וּבְכ֔וּ וְהֵילִ֖לוּ כָּל־ שֹׁ֣תֵי יָ֑יִן עַל־ עָסִ֕יס כִּ֥י נִכְרַ֖ת מִפִּיכֶֽם׃

Septuagintthe Greek the translators chose, word by word
הָקִ֤יצוּἐκνήψατεשִׁכּוֹרִים֙μεθύοντεςוּבְכ֔וּκλαύσατεוְהֵילִ֖לוּπάντεςכָּל־πίνοντεςשֹׁ֣תֵיοἶνονיָ֑יִןθρηνήσατεעַל־εἰςעָסִ֕יסμέθηνכִּ֥יὅτιנִכְרַ֖תἐχῆρταιמִפִּיכֶֽם׃ὑμῶν

12 of the 12 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Joel 1:5קִיץawakeawakeקִיץשִׁכֹּרO drunkardsO drunkardsשִׁכֹּרבָּכָהand weepand weepבָּכָהיָלַלand wailand wailיָלַלכֹּלO allO allכֹּלשָׁתָהdrinkers ofdrinkers ofשָׁתָהיַ֫יִןwinewineיַ֫יִןעַלononעַלעָסִיסsweet winesweet wineעָסִיסכִּיforforכִּיכָּרַתit has beenit has been cutכָּרַתפֶּהfrom mouth from mouth yourפֶּהשָׁכַרbe drunkbe drunkשָׁכַרכָּלַלto perfectto perfectכָּלַלעָסַס[ ] press,[ ] press, crusעָסַספָּאָהto cleaveto cleaveפָּאָהקַ֫יִץto summerto summerקַ֫יִץיָקַץto awaketo awakeיָקַץשָׁקָהto water: to water: waterשָׁקָהעַלheightheightעַלשֵׁכָרstrong dristrong drinkשֵׁכָרשֵׁנָהsleepsleepשֵׁנָהעוּרto rouseto rouseעוּרגֵּאוּתmajestymajestyגֵּאוּתעֲטָרָהcrowncrownעֲטָרָהבְּכִיweepingweepingבְּכִיתַּרְשִׁישׁTarshishTarshishתַּרְשִׁישׁסָפַדto mournto mournסָפַדעֵדָהcongregaticongregationעֵדָהעֲבֹדָהserviceserviceעֲבֹדָה
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Joel 1:5

One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.

Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.

awake O drunkards and weep and wail O all drinkers of wine on sweet wine for it has been cut off from mouth your
הָקִ֤יצוּha.Ki.tzu awake H6974 Verb · Hiphil · imperative second person masculine plural
22× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this word means to wake up or be awake, like when God told Samuel to arise and anoint a new king in 1 Samuel 16:3. It can also mean to be watchful, as in Psalm 102:7.
Amplified meaning
arise, from your spiritual stupor
Tyndale gloss
to awake
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

קִיץ (quts) is a Hebrew verb meaning to awake or wake up, primarily in the Hiphil form, which indicates causing to awaken. The entries emphasize its literal and figurative use, relating to the abruptness of waking, and suggest a connection to similar roots. There are no significant disagreements among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

[קִיץ] vb. Hiph. awake

base

Brown-Driver-Briggs glosses

H6974 [קִיץ] Hiph. awake

Strong's Hebrew Dictionary

6974 quwts koots

a primitive root (identical with 6972 through the idea of

abruptness in starting up from sleep (compare 3364)); to awake

(literally or figuratively):--arise, (be) (a-)wake, watch.

see HEBREW for 06972

see HEBREW for 03364

Translators Brief Hebrew Lexicon

קִיץ (quts) — to awake.

1) to awake, wake up

1a) (Hiphil) to awaken, arouse, show signs of waking, awake

Morphologythe parsing behind the code
Berean parsing
V-Hiphil-Impv-2mp — Verb · Hiphil · imperative second person masculine plural
HVhv2mp
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

a-wak' yaqats, ("to waken"; `ur, "to rouse up" from sleep; egeiro, "to arouse from sleep"): The ordinary terms for awaking from natural slumber: as of Jacob at Bethel (Ge 28:16); of Solomon at Gibeon (1Ki 3:15); of Jesus in the storm-tossed boat (Lu 8:24).

Used figure with striking effect of awaking from mental, moral and spiritual sleep: as when Deborah calls upon herself to awake to the fervor and eloquence of poetry (Jud 5:12); of Zion's awaking to moral vigor and beauty (Isa 52:1); of waking from spiritual death (Eph 5:14); from the grave in resurrection (

awake O drunkards and weep and wail O all drinkers of wine on sweet wine for it has been cut off from mouth your
שִׁכּוֹרִים֙shi.ko.Rim O drunkards H7910 Adj
13× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word describes being drunk, either as a one-time event or a habitual behavior. It's used in the Bible to talk about people who are intoxicated. The KJV translates it as 'drunk' or 'drunkard'.
Amplified meaning
intoxicated, under the influence
Tyndale gloss
drunken
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שִׁכֹּר (shikkor) means 'drunken' and refers to a state of intoxication or a habitual drunkard. The word is built from the root associated with drunkenness and is used in various contexts to describe someone who is intoxicated.

Brown-Driver-Briggs Hebrew Lexicon (full)

שִׁכֹּר, שִׁכּוֹר adj. drunken

base

Brown-Driver-Briggs glosses

H7910 שִׁכֹּר, שִׁכּוֹר drunken

Strong's Hebrew Dictionary

7910 shikkowr shik-kore'

or shikkor {shik-kore'}; from 7937; intoxicated, as a state

or a habit:--drunk(-ard, -en, -en man).

see HEBREW for 07937

Translators Brief Hebrew Lexicon

שִׁכֹּר (shik.kor) — drunken.

1) drunken

1a) drunken

1b) drunkard, drunken one (subst)

Morphologythe parsing behind the code
Berean parsing
Adj — Adj
HAampa
awake O drunkards and weep and wail O all drinkers of wine on sweet wine for it has been cut off from mouth your
וּבְכ֔וּu.ve.Khu and weep H1058 Conjunction · verb qal imperative second person masculine plural
114× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
To weep means to cry or shed tears, often in grief or sadness. In the Bible, weeping is a common expression of emotion, as seen in the stories of David and Jeremiah, who both wept bitterly in times of sorrow and repentance.
Amplified meaning
mourn, lament
Tyndale gloss
to weep
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

בָּכָה (bakah) is a Hebrew verb meaning to weep or bewail. It encompasses various forms of weeping, including expressions of grief, humiliation, or joy, and can denote lamentation or crying bitterly. The entries highlight its use in both the Qal and Piel stems, indicating different nuances of weeping.

Brown-Driver-Briggs Hebrew Lexicon (full)

בָּכָה 114 vb. weep, bewail

Qal

weep

weep bitterly

weep upon

bewail

in sense of burden, annoy with weeping

of penitent weeping

Pi. lament; bewail

base

Brown-Driver-Briggs glosses

H1058 בָּכָה weep, bewail

Strong's Hebrew Dictionary

1058 bakah baw-kaw'

a primitive root; to weep; generally to bemoan:--X at all,

bewail, complain, make lamentation, X more, mourn, X sore, X

with tears, weep.

Translators Brief Hebrew Lexicon

בָּכָה (ba.khah) — to weep.

1) to weep, bewail, cry, shed tears

1a) (Qal)

1a1) to weep (in grief, humiliation, or joy)

1a2) to weep bitterly (with cognate acc.)

1a3) to weep upon (embrace and weep)

1a4) to bewail

1b) (Piel) participle

1b1) lamenting

1b2) bewailing

Morphologythe parsing behind the code
Berean parsing
Conj | V-Qal-Impv-2mp — Conjunction · verb qal imperative second person masculine plural
HC/Vqv2mp
awake O drunkards and weep and wail O all drinkers of wine on sweet wine for it has been cut off from mouth your
וְהֵילִ֖לוּve.hei.Li.lu and wail H3213 Conjunction · verb hiphil imperative second person masculine plural
30× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word means to wail or howl, expressing strong emotions like sadness or pain, used to describe a loud, mournful cry.
Amplified meaning
cry out, howl
Tyndale gloss
to wail
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יָלַל (yalal) is a Hebrew verb meaning to howl or wail, often with a wailing tone. It is classified as a primitive root and appears in the Hiphil form, indicating an action of making a howling sound. The entries consistently emphasize its onomatopoeic nature, reflecting the sound associated with the action.

Brown-Driver-Briggs Hebrew Lexicon (full)

[יָלַל] vb. Hiph. howl, make a howling (onomatop.)

base

Brown-Driver-Briggs glosses

H3213 [יָלַל] Hiph. howl, make a howling (onomatop.)

Strong's Hebrew Dictionary

3213 yalal yaw-lal'

a primitive root; to howl (with a wailing tone) or yell (with

a boisterous one):--(make to) howl, be howling.

Translators Brief Hebrew Lexicon

יָלַל (ya.lal) — to wail.

(Hiphil) to howl, wail, make a howling

Morphologythe parsing behind the code
Berean parsing
Conj | V-Hiphil-Impv-2mp — Conjunction · verb hiphil imperative second person masculine plural
HC/Vhv2mp
awake O drunkards and weep and wail O all drinkers of wine on sweet wine for it has been cut off from mouth your
כָּל־kol- O all H3605 Noun common · masculine singular construct
5,415× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Tyndale gloss
all
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כֹּל (kol) means 'all' or 'the whole.' It can refer to totality, including every person or thing, and is often used with a following genitive to specify what is included. The term can also denote a broader sense of everything in existence or all circumstances of life. The lexicons do not show significant disagreement on its meanings.

Brown-Driver-Briggs Hebrew Lexicon (full)

כֹּל once כּוֹל n.m. the whole, all

with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

Absolutely:

without the art., all things, all

with the art. הַכֹּל

where the sense is limited by the context to things (or persons) just mentioned

in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

base

Brown-Driver-Briggs glosses

H3605 כֹּל once כּוֹל the whole, all . with foll. gen. (as usually) the whole of, to be rendered, however, often in our idiom, to avoid stiffness, any or every

. Absolutely: . without the art., all things, all

. with the art. הַכֹּל . where the sense is limited by the context to things (or persons) just mentioned

. in a wider sense, all, whether of all mankind or of all living things, the universe, or of all the circumstances of life (chiefly late)

Strong's Hebrew Dictionary

3605 kol kole

or (Jer. 33:8) kowl {kole}; from 3634; properly, the whole;

hence, all, any or every (in the singular only, but often in a

plural sense):--(in) all (manner, (ye)), altogether, any

(manner), enough, every (one, place, thing), howsoever, as

many as, (no-)thing, ought, whatsoever, (the) whole,

whoso(-ever).

see HEBREW for 03634

Translators Brief Hebrew Lexicon

כֹּל (kol) — all.

1) all, the whole

1a) all, the whole of

1b) any, each, every, anything

1c) totality, everything

Aramaic equivalent: kol (כֹּל "all" H3606)

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ol: Used in various combinations, and with different meanings.

(1) All along, "Weeping all along as he went" (Jer 41:6), i.e. throughout the whole way he went, feigning equal concern with the men from Shiloh, etc., for the destruction of the Temple, so as to put them off their guard.

(2) All in all, "That God may be all in all" (1Co 15:28, Greek: panta en pasin, "all things in all (persons and) things"). "The universe, with all it comprises, will wholly answer to God's will and reflect His mind" (Dummelow).

(3) All one, "It is all one" (Job 9:22), "it makes no difference whether I live or die."

(4) At all, "If thy father miss me at all" (1Sa 20:6), "in any way," "in the least."

The company it keepswords that stand beside it more often than chance
awake O drunkards and weep and wail O all drinkers of wine on sweet wine for it has been cut off from mouth your
שֹׁ֣תֵיSho.tei drinkers of H8354 Verb · Qal · participle (active) masculine plural common
217× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to drink, and it's used in many ways, like drinking from a cup or feasting. It's also used to describe being drunk or taking part in a big celebration. We see it in stories like the Last Supper in Matthew 26:27.
Tyndale gloss
to drink
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁתָה (shathah) means 'to drink' and can refer to both literal drinking and figurative uses, such as feasting or experiencing God's wrath. It is a primitive root that appears in various forms, including Qal and Niphal, indicating actions like drinking and being drunk. The lexicons note its connection to the Aramaic equivalent שְׁתָה (she.tah), but do not present significant disagreements.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁתָה 217 vb. drink

Qal 216

Niph. all which is (may be) drunk

base

Brown-Driver-Briggs glosses

H8354 שָׁתָה drink

Strong's Hebrew Dictionary

8354 shathah shaw-thaw'

a primitive root; to imbibe (literally or figuratively):--X

assuredly, banquet, X certainly, drink(-er, -ing), drunk

(X -ard), surely. (Prop. intensive of 8248.)

see HEBREW for 08248

Translators Brief Hebrew Lexicon

שָׁתָה (sha.tah) — to drink.

1) to drink

1a) (Qal)

1a1) to drink

1a1a) of drinking cup of God's wrath, of slaughter, of wicked deeds (fig)

1a2) to feast

1b) (Niphal) to be drunk

Aramaic equivalent: she.tah (שְׁתָה "to drink" H8355)

Morphologythe parsing behind the code
Berean parsing
V-Qal — Verb · Qal · participle (active) masculine plural common
HVqrmpc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ov:

(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

OF, preposition ov. [Gr.]

1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.

I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.

For it was of the Lord to harden their hearts. Joshua 11:1.

It is of the Lord's mercies that we are not consumed.

Lamentations 3:1.

The whole disposing thereof is of the Lord. Proverbs 16:1.

Go, inquire of the Lord for me. 2 Chronicles 34:2.

That holy thing that shall be born of thee. Luke 1:1.

Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…

awake O drunkards and weep and wail O all drinkers of wine on sweet wine for it has been cut off from mouth your
יָ֑יִןYa.yin wine H3196 Noun common · masculine singular absolute
141× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The Hebrew word for wine, 'yayin', refers to fermented wine and its effects, including intoxication. It is often mentioned in the Bible in the context of banquets and feasts, such as in the book of Esther.
Amplified meaning
those who indulge in fermented wine
Tyndale gloss
wine
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

יַ֫יִן (yayin) means 'wine' and is associated with fermentation and intoxication. It appears in various contexts, including banqueting. The word is derived from an unused root that suggests the idea of effervescence.

Brown-Driver-Briggs Hebrew Lexicon (full)

יַ֫יִן 141 n.m. wine

base

Brown-Driver-Briggs glosses

H3196 יַ֫יִן wine

Strong's Hebrew Dictionary

3196 yayin yah'-yin

from an unused root meaning to effervesce; wine (as

fermented); by implication, intoxication:--banqueting, wine,

wine(-bibber).

Translators Brief Hebrew Lexicon

יַ֫יִן (ya.yin) — wine.

wine

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Wine

The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.

(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.

(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;

The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…

American Tract Society Bible Dictionary

The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,

→ Made from grapes Ge 40:11; 49:11; Isa 25:6; Jer 40:1,12

→ From pomegranates So 8:2

→ Kept in jars Jer 13:12; 48:12

→ In skins (R. V.) Jos 9:4,13; Job 32:19; Mt 9:17; Lu 5:37,38

→ In bottles Jos 9:4,13; Job 32:19; Jer 13:12; 48:12;

awake O drunkards and weep and wail O all drinkers of wine on sweet wine for it has been cut off from mouth your
עַל־'al- on H5921 Preposition
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי עַל כֵּן forasmuch as

base

עַל, עָ֑ל

subst. height

As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

Upon, of the substratum upon which an object in any way rests, or on which an action is performed

of clothing, etc., which any one wears

With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

Of what rests heavily upon a person, or is a burden to him

Of a duty, payment, care, etc., imposed upon a person, or devolving on him

על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Brown-Driver-Briggs glosses

H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears

. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

. Of what rests heavily upon a person, or is a burden to him

. Of a duty, payment, care, etc., imposed upon a person, or devolving on him

. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

. חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Strong's Hebrew Dictionary

5921 `al al

properly, the same as 5920 used as a preposition (in the

singular or plural often with prefix, or as conjunction with a

particle following); above, over, upon, or against (yet always

in this last relation with a downward aspect) in a great

variety of applications (as follow):--above, according

to(-ly), after, (as) against, among, and, X as, at, because

of, beside (the rest of), between, beyond the time, X both

and, by (reason of), X had the charge of, concerning for, in

(that), (forth, out) of, (from) (off), (up-)on, over, than,

through(-out), to, touching, X with.

see HEBREW for 05920

Translators Brief Hebrew Lexicon

עַל (al) — upon.

prep

1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards

1b) above, beyond, over (of excess)

1c) above, over (of elevation or pre-eminence)

1d) upon, to, over to, unto, in addition to, together with, with (of addition)

1e) over (of suspension or extension)

1f) by, adjoining, next, at, over, around (of contiguity or proximity)

1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)

1h) to (as a dative)

[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.

conj

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep — Preposition
HR
Bible dictionarieson the English sense
Easton's Bible Dictionary

On

Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have “Heliopolis” (“city of the sun”) instead of On in Genesis and of Aven in Ezekiel. The “city of destruction” Isaiah speaks of (19:18, marg. “of Heres;” Heb. ‘Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., “city of the sun”) may be the name given to On, the prophecy being that the time will come when that city which was known as the “city of the sun-god” shall become the “city of destruction” of the sun-god, i.e., when idolatry shall cease, and the worship…

Smith's Bible Dictionary

(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave "to wife Asenath the daughter…

American Tract Society Bible Dictionary

See HELIOPOLIS.

Hitchcock's Bible Names Dictionary

pain; force; iniquity

The company it keepswords that stand beside it more often than chance
awake O drunkards and weep and wail O all drinkers of wine on sweet wine for it has been cut off from mouth your
עָסִ֕יס'a.Sis sweet wine H6071 Noun common · masculine singular absolute
5× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
The word sweet refers to fresh grape juice or new wine, pressed out from grapes. It is used to describe the sweet taste of wine in the Bible, such as in the book of Isaiah.
Amplified meaning
new wine, freshly pressed grape juice
Tyndale gloss
sweet
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָסִיס (aciyc) refers to sweet wine, specifically the juice that has been freshly pressed from grapes. It is derived from a root meaning to press out, indicating its connection to the process of winemaking. The entries consistently emphasize its association with fresh grape juice or must.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָסִיס n.m. sweet wine (prop. pressed out juice)

base

Brown-Driver-Briggs glosses

H6071 עָסִיס sweet wine (prop. pressed out juice)

Strong's Hebrew Dictionary

6071 `aciyc aw-sees'

from 6072; must or fresh grape-juice (as just trodden

out):--juice, new (sweet) wine.

see HEBREW for 06072

Translators Brief Hebrew Lexicon

עָסִיס (a.sis) — sweet.

sweet wine, wine, pressed out juice

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular absolute
HNcmsa
Bible dictionarieson the English sense
Easton's Bible Dictionary

Wine

The common Hebrew word for wine is yayin, from a root meaning “to boil up,” “to be in a ferment.” Others derive it from a root meaning “to tread out,” and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.

(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.

(2.) ‘Asis, “sweet wine,” or “new wine,” the product of the same year (Cant. 8:2;

The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [VINE] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of "treading," which has prevailed in all ages in Oriental…

American Tract Society Bible Dictionary

The vine being natural to the soil of Canaan and its vicinity, wine was much used as a beverage, especially at festivals, Es 1:7 5:6 Da 5:1-4 Joh 2:3. As one of the staple products of the Holy Land, it was employed for drink-offerings in the temple service, Ex 20:26 Nu 15:4-10; it was included among the "first-fruits," De 18:4, and was used in the celebration of the Passover, and subsequently of the Lord’s supper, Mt 26:27-29. Together with corn and oil it denoted all temporal supplies,

→ Made from grapes Ge 40:11; 49:11; Isa 25:6; Jer 40:1,12

→ From pomegranates So 8:2

→ Kept in jars Jer 13:12; 48:12

→ In skins (R. V.) Jos 9:4,13; Job 32:19; Mt 9:17; Lu 5:37,38

→ In bottles Jos 9:4,13; Job 32:19; Jer 13:12; 48:12;

The company it keepswords that stand beside it more often than chance
awake O drunkards and weep and wail O all drinkers of wine on sweet wine for it has been cut off from mouth your
כִּ֥יki for H3588 Particle
4,483× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Tyndale gloss
for
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי conj. that, for, when

that

Of time, when, of the past

elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

when or if, with a concessive force, i.e. though

Because, since

base

כִּי אם־

each part. retaining its independent force, and relating to a different clause:

that if

for if

(About 140 t.) the two particles being closely conjoined, and relating to the same clause—

limiting the prec. clause, except

the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

after an oath, surely

base

כִּי עַל כֵּן forasmuch as

base

Brown-Driver-Briggs glosses

H3588a כִּי that, for, when . that

. . Of time, when, of the past

. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם

. when or if, with a concessive force, i.e. though

. Because, since

H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if

. for if

. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except

. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but

. after an oath, surely

H3588c כִּי עַל כֵּן forasmuch as

Strong's Hebrew Dictionary

3588 kiy kee

a primitive particle (the full form of the prepositional

prefix) indicating causal relations of all kinds, antecedent

or consequent; (by implication) very widely used as a relative

conjunction or adverb (as below); often largely modified by

other particles annexed:--and, + (forasmuch, inasmuch,

where-)as, assured(-ly), + but, certainly, doubtless, + else,

even, + except, for, how, (because, in, so, than) that, +

nevertheless, now, rightly, seeing, since, surely, then,

therefore, + (al- )though, + till, truly, + until, when,

whether, while, whom, yea, yet.

Translators Brief Hebrew Lexicon

כִּי (ki) — for.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

1e) that if, for if, indeed if, for though, but if

1f) but rather, but

1g) except that

1h) only, nevertheless

1i) surely

1j) that is

1k) but if

1l) for though

1m) forasmuch as, for therefore

כִּי [אם] (ki im) — that if: except.

1) except if

1a) but if

1b) even though

כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.

1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since

1a) that

1a1) yea, indeed

1b) when (of time)

1b1) when, if, though (with a concessive force)

1c) because, since (causal connection)

1d) but (after negative)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Conj — Particle
HTc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.

In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…

The company it keepswords that stand beside it more often than chance
awake O drunkards and weep and wail O all drinkers of wine on sweet wine for it has been cut off from mouth your
נִכְרַ֖תnikh.Rat it has been cut off H3772 Verb · Niphal · perfect third person masculine singular
288× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to cut or destroy something, but it also has a special meaning related to making a covenant or agreement. In Genesis 15:18, God makes a covenant with Abram, symbolized by cutting animals in half, showing the seriousness of the promise. This word is used to describe important agreements and alliances.
Amplified meaning
removed, taken away
Tyndale gloss
to cut: cut
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

כָּרַת (karath) is a Hebrew verb meaning to cut off, cut down, or make a covenant. It encompasses a range of actions from physically cutting to forming alliances, often implying destruction or elimination. The verb appears in various forms, indicating different nuances such as being cut off or destroyed. Notably, it can also refer to the act of making a covenant, which traditionally involved cutting flesh.

Brown-Driver-Briggs Hebrew Lexicon (full)

כָּרַת 291 vb. cut off, cut down

Qal

cut off

cut down

hew, timber

cut, or make a covenant

Niph.

be cut off

be cut down

be chewed between the teeth

be cut off, in a more general sense fail

Pual

be cut off

be cut down

Hiph.

cut off, flattering lips

cut off, destroy the life of

cut down, destroy, cities

take away

permit to perish

base

Brown-Driver-Briggs glosses

H3772 כָּרַת cut off, cut down .. cut off

. cut down

. hew, timber

. cut, or make a covenant

. . be cut off

. be cut down

. be chewed between the teeth

. be cut off, in a more general sense fail

.. be cut off

. be cut down

. . cut off, flattering lips

. cut off, destroy the life of

. cut down, destroy, cities

. take away

. permit to perish

Strong's Hebrew Dictionary

3772 karath kaw-rath'

a primitive root; to cut (off, down or asunder); by

implication, to destroy or consume; specifically, to covenant

(i.e. make an alliance or bargain, originally by cutting flesh

and passing between the pieces):--be chewed, be

con-(feder-)ate, covenant, cut (down, off), destroy, fail,

feller, be freed, hew (down), make a league ((covenant)), X

lose, perish, X utterly, X want.

Translators Brief Hebrew Lexicon

כָּרַת (ka.rat) — to cut: cut.

: cut/fell

1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant

1a) (Qal)

1a1) to cut off

1a1a) to cut off a body part, behead

1a2) to cut down

1a3) to hew

1a4) to cut or make a covenant

1b) (Niphal)

1b1) to be cut off

1b2) to be cut down

1b3) to be chewed

1b4) to be cut off, fail

1c) (Pual)

1c1) to be cut off

1c2) to be cut down

1d) (Hiphil)

1d1) to cut off

1d2) to cut off, destroy

1d3) to cut down, destroy

1d4) to take away

1d5) to permit to perish

1e) (Hophal) cut off

כָּרַת (ka.rat) — to cut: make(covenant).

: make(covenant)

1) to cut, cut off, cut down, cut off a body part, cut out, eliminate, kill, cut a covenant

1a) (Qal)

1a1) to cut off

1a1a) to cut off a body part, behead

1a2) to cut down

1a3) to hew

1a4) to cut or make a covenant

1b) (Niphal)

1b1) to be cut off

1b2) to be cut down

1b3) to be chewed

1b4) to be cut off, fail

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singular
HVNp3ms
awake O drunkards and weep and wail O all drinkers of wine on sweet wine for it has been cut off from mouth your
מִפִּיכֶֽם׃mi.pi.Khem from mouth your H6310 Preposition · noun common masculine singular construct · suffix
498× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word refers to the mouth, lips, or edge of something, and can also mean a portion or side of something. It is often used to describe speech or the act of speaking. This word appears in various forms, such as mouth, lip, or edge.
Amplified meaning
lips, the edge of your being
Tyndale gloss
lip
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word פֶּה (*peh*) means 'mouth' and encompasses various meanings, including the mouth of a person or animal, as well as openings or orifices. It can also refer to speech, edges, and portions. Additionally, it denotes a weight equal to one third of a shekel, found in 1 Samuel 13:21.

Brown-Driver-Briggs Hebrew Lexicon (full)

פֶּה 485 n.m. mouth

mouth, of man, organ of eating and drinking

external organ

much oftener, as organ of speech, of man

as laughing; panting

of God

of idols

of musical instr. = sound

of animals; hence of edge of sword

mouth = opening, orifice

extremity, end

= portion

with preps.

base

Brown-Driver-Briggs glosses

H6310 פֶּה mouth . . mouth, of man, organ of eating and drinking

. external organ

. . much oftener, as organ of speech, of man

. as laughing; panting

. of God

. of idols

. of musical instr. = sound

. of animals

. mouth = opening, orifice

. . extremity, end

. = portion

. with preps.

Strong's Hebrew Dictionary

6310 peh peh

from 6284; the mouth (as the means of blowing), whether

literal or figurative (particularly speech); specifically

edge, portion or side; adverbially (with preposition)

according to:--accord(-ing as, -ing to), after, appointment,

assent, collar, command(-ment), X eat, edge, end, entry, +

file, hole, X in, mind, mouth, part, portion, X (should)

say(-ing), sentence, skirt, sound, speech, X spoken, talk,

tenor, X to, + two-edged, wish, word.

see HEBREW for 06284

Translators Brief Hebrew Lexicon

פֶּה (peh) — lip.

: lip/mouth

peh

1) mouth

1a) mouth (of man)

1b) mouth (as organ of speech)

1c) mouth (of animals)

1d) mouth, opening, orifice (of a well, river, etc)

1e) extremity, end pim

2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21

פֶּה (peh) — lip: edge.

: edge

peh

1) mouth

1a) mouth (of man)

1b) mouth (as organ of speech)

1c) mouth (of animals)

1d) mouth, opening, orifice (of a well, river, etc)

1e) extremity, end pim

2) a weight equal to one third of a shekel, occurs only in 1Sa 13:21

פֶּה (peh) — lip: word.

: word/command

peh

1) mouth

1a) mouth (of man)

1b) mouth (as organ of speech)

1c) mouth (of animals)

1d) mouth, opening, orifice (of a well, river, etc)

1e) extremity, end pim

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | N-ms | Suff — Preposition · noun common masculine singular construct · suffix
HR/Ncmsc/Sp2mp
Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

Everything we make is available for free because of a generous community of supporters.

Donate